Mandela Effect, Truth Affect

One increasingly popular internet meme/conspiracy theory doing the rounds is something known as the “Mandela Effect.” Its origins lie in the claims of “paranormal consultant” Fiona Broome, who began to gain popularity shortly after the widely publicised death of South African president Nelson Mandela in 2013. In a series of internet comments, Broome claimed to recall a memory that suggested that Mandela had actually died several years previously, during his incarceration in the 1980s. Soon she had attracted a sizable number of followers and contributors to her website, many of whom also claimed to possess a similar memory. Other examples of alternate collective memories shortly emerged thereafter, ranging from the correct number of US States being 51 or 52, to the name of a popular series of children’s books being titled “The Berenstein Bears”, as opposed to “The Berenstain Bears.” For Broome and her followers, these inconsistencies are not simply a malfunction of group psychology or the result of fallible or unreliable memories, but convincing evidence of a different kind of phenomenon altogether. Multiple theories co-exist, but they all point toward one conclusion: that through one means or another, our reality has experienced some sort of fundamental, if barely perceptible, change, whether it be through some form of time travel,[1] interference from parallel universes,[2] a “glitch in The Matrix” effect,[3] or a result of CERN’s probings into the unknown depths of quantum physics.[4]

Clearly these theories are both premature and immature, not to mention vague and extremely difficult to validate. In every case I’ve encountered, the only shreds of evidence that have manifested are either individual or collective testimonies, or so-called “residue” (pictures of old VHS tapes or other products with misspelled names, that apparently constitute “traces” of the former universe or timeline) – hardly the “absolute proof” many believers suppose it is. I’m not an expert in group psychology by any means, so I couldn’t identify the particular cognitive tricks and lapses at work within those experiencing the Mandela Effect, however David Emery indicates that it may have something to do with “confabulation”, an unconscious technique used by people to bridge gaps and imperfections in memory.[5] Despite being able to validate or explore this idea further, I find this easier to accept than any of the more adventurous explanations, which all seem to require an understanding of memory as picture-perfect and filmic. Many of these alternatives, despite their entertainment value, can be dismissed with a cursory swish of Ockham’s razor.

On a somewhat unrelated note, it’s interesting to compare the scepticism of believers of the Mandela effect to something like pro-Second Amendment lobbyists in the U.S. Whenever a high-profile shooting has taken place in recent times, the typical response of ardent gun owners has not been one in favour of disarmament and the reduction of lethal weapons in circulation; rather that private gun ownership is necessary precisely because of the threat of extremists. Violence is tacitly encouraged under the auspices of defence, in the same way that wars and overseas military campaigns are euphemistically (and cynically) referred to as “peace missions”. Similarly, the more evidence accumulated that, when considered rationally, would weaken the claims made by Mandela effect believers, the more this very same evidence is inverted by these believers into “proof” that, when measured against their and other claimants’ memories, there has genuinely been an alteration of our given reality. That is, contradictory evidence will only strengthen the side who chooses to believe their argument is right, as the very basis of their rationality has shifted out of sync with everyone else’s. One could easily go as far as to say here that at its core, the conspiracy theory phenomenon is deeply and inherently conservative, as it relies on an unquestionable belief in an unorthodox, radically paranoid, and even metaphysical ideological dimension of reality, cutting through the miasma of cognitive dissonance and providing neat answers to complex global problems.

I’m much more interested at this stage in exploring the role of affect in theories like the Mandela effect, specifically in the wider context of what is frequently being identified as a “post-truth” or “post-facts” media landscape. In such a landscape, traditional sources of information are said to be losing authority, leaving the individual in a complex state of mistrust and unease; left to the mercy of personal emotions which are themselves vulnerable to manipulation and political scavenging. In some ways, this is nothing especially new. Adam Curtis traces one form of this media-induced scepticism back to the era of Richard Nixon, whose career-destroying anti-liberal paranoia was directly reciprocated by the very media engine that brought him down.[6] Yet today’s post-facts condition, wherein big data is eschewed in favour of soundbites, “clickbait” titles, and an almost gladiatorial one-upmanship between competing news sources and prospective political leaders, the results are even wider-reaching.

As has been noted, we live now in a society governed by sentiment much more than raw information. As the market for “facts” has become increasingly oversaturated with loud words and vibrant images, and information’s currency therefore devalued, public opinion counts for much more today than the authoritative register of a media “expert” or leading politician.[7] Actually, the most successful voices in these fields nowadays are those who propose what, on paper at least, appear to be radical alternatives to those espoused by “the establishment”, which has been a recurring source not only of hopeless disappointment and failure, but also irritation. A space for alternative points of view and genuine social, economic, and political change is absolutely necessary, yet genuinely positive (and achievable) modes of transformation are frequently drowned out by populist sentiment, often vigorously nationalistic and retrograde, and whose source is usually depressingly close to those with the relevant economic might in the first place.

In these troubled waters, the validity of a fact is much less important than its impact, and how it chimes with an individual’s inner sense of truth. A good testing site for this idea is in recent public reactions to the scale and impact of immigration. For those wishing to give voice to (in other words, politically exploit) anti-immigration sentiment, no statistic or opinion from leading sociologists suggesting that immigration is actually beneficial to an economy is verifiable: there are always opposing statistics and experts, and despite being on a weaker side of the argument both quantitatively (i.e. number of voices and stats) and qualitatively (i.e. the weight of these voices’ qualifications), the flattening out of intellectual authority means that people place more faith than ever before in what they feel to be the truth, based on sensory perception (e.g. the correlation between the presence of migrants in their neighbourhood and that neighbourhood’s stagnating community and local economy) and the enticing promises of popular, media-friendly anti-establishment figures and parties (Nigel Farage and UKIP, Marine Le Pen and Front national, Donald Trump).

The Mandela effect manages to build on and further proliferate the most dangerous aspects of the inwardly-facing post-facts perspective. This conspiracy is a reaction to and a symptom of a world which is now so untrustworthy that even the sensory perception necessary for post-facts to attach themselves is no longer reliable. “Hard” evidence and “soft” subjective experience and recollection undergo a radical subversion, trading places with one another, so that now only subjectivity can be considered trustworthy, and sensory evidence merely useful in reinforcing the idea of an altered reality.

In my last post I considered the similarly ungrounding and subversive tactics of hyperstition, as a subplot within everyday narratives programmed to burst out and become reality.[8] But the essential difference between hyperstition and the Mandela effect is this: while the former is decidedly inhuman and insensitive to the sway of public opinion, the latter is overconsciously human and reliant on the rejection of prominent realisms in order to take hold. Instead of depending on a stable and fixed image of reality, whilst simultaneously knowing that this is not the case, as hyperstition does, the Mandela effect burns its bridges in regards to finding a concrete place to call home, and therefore falls prey to the mutability of its own slippery truth. Reality may alter around it, yet if it does, there is no credible reason not to suggest that the very memories that it relies on to throne it cannot be simultaneously altered in time. One day too, perhaps on another timeline, the theory may be nothing but residue of an alternate view bloggers and conspiracy theorists once touted to explain the glitches in their personal holey narratives.

The mimetic spread of the Mandela effect ungrounds the very basis of what we consider our historical past, and therefore our identities, to be, but this is not its problem. Its problem is that it appoints the radically unreliable and highly mutable human memory as its sole bearer of truth and conviction. What is needed instead is an economy of voices, reliable facts and empirically rigorous evidence to help us to understand our worlds more fully, including what is in our power and interest to change in them. Not a simplification, but a complexity.


[1] shane (2016) “CONSPIRACY THEORY – THE MANDELA EFFECT”, video available online at

[2] ReignBot (2015) “The Mandela Effect | Explained”, video available online at

[3] Ibid.

[4] Jacob Israel (2016) “Huge Shocking Mandela Effect List Absolute Proof”, video available online at

[5] Emery, D. (2016) “The Mandela Effect”, available online at []. Further possible psychological causes and contributors to the Mandela Effect are listed by the website Debunking Mandela Effects (2016), [].

[6] flowelch (2010) “Adam Curtis – A Film about how all of us have become Richard Nixon.” Video available online at

[7] Davies, W. (2016) “Thoughts on the sociology of Brexit”, Political Economy Research Centre, available online at

[8] Carswell, J. (2016) “A Note on Hyperstition and Hidden Writing”, available online at orbistertius [].

A Note on Hyperstition and Hidden Writing

To interact with Hidden Writings, one must persistently continue and contribute to the writing process of the book.[1]

In the landmark Cyclonopedia: complicity with anonymous materials, Reza Negarestani identifies a proposal towards a new method of narratology: that of Hidden Writing. It supposes we read texts not only in light of, but through their plot holes.[2] The reason for doing so is that texts are diagrams that are themselves networks of lines, crosshatching and bifurcating the earth. Earth is perceived as a singularity, terra firma; that is, a solid object: a hegemony, whether technical, capitalist, biological, or otherwise. But what are solids but “particles built up around flux,” “objective illusions supporting grit, a collection of surfaces ready to be cracked”? Never permanent, always decomposing. Robert Smithson was correct in identifying the process of “de-architecturing”, the decoupling of subject from form, a primal “return to dust or rust” which is characteristic of all elemental singularities, organic or inorganic. And what is effected by this decomposition, when fanged noumena detach and fling off this ill-considered subjectivity? The reduction of mind from matter, the emergence of the Cartesian fissure: a “mine of information”, a hole.[3]

The condition of any ‘solid’ mass (Negarestani uses the earth as an example, in his account of the exiled Iranian archaeologist (refashioned as “paleopetrologist”), Dr. Hamid Parsani) can be interpreted as “( )hole complex” (“with an evaporated W”): a reimagining of Deleuze and Guattari’s “holey space”[4] better equipped to synchronize with Cyclonopedia’s other multi-tentacled concepts. ( )hole complex attests to the meticulous choreography between solid and void, and the void within solid (“void excludes solid but solid must include void to architectonically survive”).[5] Similarly, narrative needs inconsistency, gaps, flaws, derailment and chaos. Narrative operates within limitations, is compressed into a linear trajectory through various forms of time (chronological; the destructive cosmic time identified by Quentin Meillassoux, which pours from schizzes in the hyper-chaotic absolute;[6] the “abysmal” modes of the inner Earth known as Incognitum Hactenus[7]) for which the page, the screen, and the earth serve as milieus, capturing its radiation as chlorophyllous leaves capture light. There is simply more happening inside narratives than they themselves are able to express on their surfaces. A main plot is used as subterfuge, or “hypercamouflage”, to smuggle in a multiplicity of subplots that once exhumed, irrecoverably alter the form of their host.[8] Thus the hegemony of primary interpretation and the illusion of the coherency of plot are savagely torn apart from the Inside.

This is not to say that Hidden Writing only operates on the level of representation.[9] There is an explicitly acknowledged debt in Cyclonopedia to Deleuze and Guattari’s ‘machinic thinking’:[10] everywhere there are machines – “real ones, not figurative ones”.[11] Likewise, narratives are actually transformed (“deformed”, “defaced”, or “messed up”) when explored internally (“exhumed”) by outside forces, through the navigation of the complex web of interconnected plot holes effectuated by the reader’s becoming-vermin, as opposed to an external (surface-level) appreciation. Far from upholding an illusionary fidelity and sense of incorruptible representability in its textual analysis, as is the case with “so-called hermeneutic rigor”; Hidden Writing, according to Negarestani, “can be described as utilizing every plot hole, all problematics, every suspicious obscurity or repulsive wrongness as a new plot with a tentacled and autonomous mobility.”[12] Stories that write other stories, machines that produce other machines…


Otacon: Raiden? About this Colonel of yours — I found out where he is.

Raiden: Where?

Otacon: Inside Arsenal.

Raiden: What?

Otacon: I’ve checked out all the possibilities, but I keep coming back to Arsenal. It isn’t a relay point, it’s the origin of the signal.

Raiden: …

Otacon: And, the encryption protocol it uses is exactly the same as that of Arsenal’s AI — the so-called GW.

Raiden: …What the hell does this mean?

Otacon: I think it means — you’ve been talking to an AI.

Raiden: That’s impossible!

Otacon: The Colonel probably isn’t GW per se. GW was most likely stimulating cortical activity in the dormant part of your brain through signal manipulation of your own nanomachines. The Colonel is in part your own creation, cobbled together from expectations and experience…

Raiden: That’s crazy…

Otacon: But it’s probably the truth. The virus may be starting to affect GW, which would explain the Colonel’s behavior.

Raiden: It was all — an illusion? Everything I’ve done so far…?

Snake: Raiden!

Raiden: Snake — what’s happening around here?

Snake: I don’t know. What I do know is that you’re standing right here in front of me. Not an illusion — flesh and blood.

Raiden: …


The narrative of Metal Gear Solid 2: Sons of Liberty is full of holes. Ostensibly packaged as a blockbuster videogame for the then-state-of-the-art entertainment system, the PlayStation 2, back in 2001, it is in fact (to the disappointment to many gamers) a hypertextural theory-fiction being continuously interrupted by gameplay and cinematic cut-scenes. MSG2 operates according to its own timescale: principal character/actor/soldier Raiden’s conversations with the CO and other military personnel over the nanos (nanocommunication system: imperceptibly small biotechnical implants which make the relay of vertically-aligned operative commands, not to mention surveillance, all the more efficient[13]) unfold dramatically while the battlefield is held in suspension – ten minutes, thirty minutes, the action can wait. Don’t worry if the enemy can hear you (they can).

In the narrative’s third act, the authoritative voice known simply as the “Colonel” begins to exhibit outward signs of radical schizophrenia. These signs are linked by the nomadic rebel trio (the American-born Solid Snake and Otacon gradually wrench Raiden over to their side, the covert NGO Philanthropy) to a virus they had previously installed onto the onboard AI (called GW) of the H-bomb-carrying Arsenal Gear, done in an attempt to neutralize a terrorist strike directed at Wall Street. Eventually Raiden is convinced by Otacon that his commander was a purely fictional entity, an avatar of GW, and that his schizophrenia was induced by the contagion of the “wormhole cluster” program installed onto its system. But should we be as convinced? After all, schizophrenia is not caused by a virus, it is viral, “the very nature of virulence, empiricism, and hence the true nature of the brain.”[14] The most schizophrenic character is not GW, it is Raiden, who after all, has partially manifested the image and voice of the Colonel (based on his experience of playing the previous game, Metal Gear Solid, another narrative trick). What kind of fiction has Raiden let loose?


I would like to examine Hidden Writing’s relationship with another concept partially generated by Negarestani: hyperstition. An early definition for this term can be found in Ccru’s online glossary, which lists hyperstition as an “[e]lement of effective culture that makes itself real, through fictional quantities functioning as time-travelling potentials.”[15] Additionally, in Cyclonopedia, hyperstition is interpreted as “a seemingly forgotten website,” a “password-protected laboratory”; itself “a location for exploring a diverse range of subjects from the occult to fictional quantities,” which finds itself “swarming with renegade academics, pyromaniac philosophers and cryptogenic autodidacts”.[16] Indeed, there was a forum called Hyperstition which operated between 2004 and 2008, of which Negarestani certainly contributed towards (many of his posts have since been deleted, presumably as they later developed into published material).[17]

Although hyperstitional entities adopt a variety of guises, frequent tactics deployed involve tactics of subterfuge and a blurring of authorship across malleable boundaries of fictionality. “Fictional quantities” (to adopt the established Deleuze-Guattari term),[18] their causes and effects, fluctuate between states of becoming and Being, ungrounding themselves at each fresh attribution and appearance. An archetype for such an entity can be found in Professor Challenger, whose zoological studies were first widely publicized in works by Arthur Conan Doyle (beginning with The Lost World). Challenger takes on a new dimension in Deleuze and Guattari’s “The Geology of Morals”, which reveals him to be the self-proclaimed originator of schizoanalysis/nomadology, and in which he is observed by the authors “[giving] a lecture after mixing several textbooks on geology and biology”.[19] Hyperstitionally, Challenger’s actuality is a side issue: he remains a valuable tool for the authors not only to dispense their own experimental hypotheses and conclusions, but as Anna Greenspan notes, to “populate thought” and “produce something new”,[20] by generating anti-identity in the gap between subject and appearance. But more than this, the “carrier” or “puppet” (in this case Challenger) benefits by leeching off its diegetic meal, becoming-multiple and achieving something close to real existence. It’s no coincidence that many hyperstitional entities (Challenger, Land, Barker, Parsani, Negarestani, the Old Ones) are reclusive authors, which come pre-packaged with their own weird narratives.

Hyperstition is a narrative in flight, and can only be observed in motion. It crawls across narratological conceptions of the world autonomously, non-linearly and non-monotonically, in many directions. And this is where Hidden Writing can be drawn back into the fold, as a provider of a transportation network that fully enables hyperstition’s functioning. Through the interconnected complexes of plothole tunnels, fashioned by sprawling multiplicities of subplots (“Hyperstition is methodically inextricable from a ‘polytics’ or promotion of multiplicity”)[21] bursting out from within their host (main) plot, a hyperstition can navigate the resultant ( )hole complex and achieve its primary objective: becoming-real. This can only occur through a continual process of ungrounding and de-authorizing, delegitimization and a capturing of and experimentation with artificially engineered feedback.


Fascinatingly, hyperstition as a deauthorizing, deartificializing process has enjoyed an increasingly prominent life in the field of liberal, utopian politics. Notably, Srnicek and Williams spoke of hyperstitions as “orienting narratives with which to navigate forward”, which “operate by catalysing dispersed sentiment into a historical force that brings the future into existence”, in their expansive post-work programme outlined in Inventing the Future.[22] Similarly, a “hyperstitional manipulation of desire’s puppet-strings” as a means towards the reengineering of cultural “memetic parasites” is a contingent tactic within the operations of the “xenofeminist” collective Laboria Cuboniks (themselves a continuously becoming-hyperstition).[23] But in order to understand how this political tactic has been envisaged, and how it could operate on the plane of minor politics, we must turn again to Cyclonopedia.

Without burrowing too far into its terminology and Parsanian demonological agenda, it is claimed that, from the petropolitical standpoint, an accurate understanding of the political functioning of the Middle East can be obtained from its placement atop the flows of oil which circulate the globe: economically, historically, geographically, politically and ideologically. Oil is “supreme narration lube” that upsets the anthropo-Western hegemonies of the operations of globalization: its production and distribution easing works of Middle Eastern minor literature which (literally) unground any other system of global dynamics through plot holes of the earth. As an exhumed primordial soup which infuses the past into the future, oil is autonomous, a “global conspirator”, the flow of which “poisons capital with absolute madness,” usurping it as the dominant deteritorializing machine; while at the same time “bleeding into economies”, parasitically infiltrating and influencing world politics and inscribing oil’s own projections for a successful future. In short, oil is a multitude of political hyperstitions, and in Cyclonopedia, the most alluring and contagious ones.[24] Oil can teach us about an additional quality of the hyperstitional form: that at core earth temperature, its most stable state is that of a viscous liquid (much like the core earth). But oil itself is also a subplot of another hyperstition, the one attributed to “Negarestani”. And Cyclonopedia, when viewed as a main narrative, begets possibilities for further political tactics imbued with the desire to become reality.

Through the politics of Hidden Writing, the aforementioned authors of Inventing the Future and “Xenofeminism: A Politics for Alienation”, have exponentially built on their dual roles: as hyperstitional parasites of Negarestani’s achievement; and carriers who facilitate the contagion through mutation of their political schemas, and recalibrate the virus into potentialities for their own hypergeneric and hyperspecific ends. In the case of Srnicek and Williams, the hyperstitional form operates as a diagram of progress, installed as a system of expansion and ruthless self-criticism.[25] This system is subsequently auto-reflexive, capable of withstanding any argument and adapting to any unforeseen change in temporal environment: as time moves forward on the chronological scale, the post-work schema will absorb any economic or political shocks – to the extent its limitations will allow – and continue to carve out a tunnel through ( )hole complex to enable a future of its own engineering to germinate. And this will occur through contagion of the idea, spread to other (human) carriers via a multichannel attack on all media fronts.[26] The tactics involved in actualizing the “world without work” will therefore become polyvocal and leprous – original inauthenticity.[27]

Laboria Cuboniks address the inauthenticity already rampant in the textures of a social media which facilitates the “puritanical politics of shame” through its virtual carriers: user profiles. The emergent politics of “moral maintenance” are seen to obstruct debate on issues of gender discrimination and wider issues concerning segregation and oppression, and to uphold a rigorous, victimizing conservatism. The solution is beautifully accelerant: “We want neither clean hands nor beautiful souls, neither virtue nor terror. We want superior forms of corruption.”[28] Persist with the new viral technology and methods of socialization, but adapt. Exhume and take command of the underlying corruptive forces emerging as subplots within this medium, but overcode them with outsider feminist antibodies, watch them explode, and spread the xenofeminist disease across a diverse array of socio-political causes and institutions. Enable and transmit the oily flow of hyperstition, “which brings a time of the aeons, a geological time, through a hole in historical time.”[29]


Colonel: Raiden! They’ve got Rose!

Raiden: What!

Colonel: Rose is being held in the holds!

Snake: It’s a trap!

Rose: Help!

Raiden: Rose!

Snake: Raiden, get a grip!

Raiden: But Snake!

Snake: It’s a trap. Since the Colonel doesn’t exist, there’s no way he can take Rose hostage.

Raiden: Yeah — you’re right…

Snake: I am right.

Raiden: …OK. … Does Rose — exist — ?

Snake: Don’t be weird. She’s your —

Raiden: What if I’ve never really met her…

Snake: What?

Raiden: If the Colonel is something that I partly dreamt up, then… everything I remember about her could be…

Snake: Don’t jump to conclusions!

Raiden: You and Otacon are the ones that say the Colonel never existed.

Snake: Raiden!


I want to conclude by returning to Raiden’s predicament. An open-ended carrier, or a “sink” for “eccentric agendas”,[30] he performs the superlinear tasks transmitted into his corrupted biosystem via a demonic Colonel-vector partially engineered by his own imaginary. He navigates an extra-diegetic narrative as an extra-diegetic subject: a xeno-subject, resembling the totality of the cyber-military flows which converge and compete within him. The only end to his mission that can be envisaged is an inhumanly engineered one. By allowing his schizophrenic narratives to diverge, and selecting from those unleashed narratives the most effective vectors of progress on which to cling (Snake, Otacon, Arsenal), Raiden performs a feat of Hidden Writing, boring his way out of the virtual battlefield and onto the New York streets, and camouflaging amongst its citizenry pack.


[1] Negarestani, R. (2008) Cyclonopedia: complicity with anonymous materials, Melbourne, p62.

[2] Ibid: pp60-65.

[3] Smithson, R. (1979) “A Sedimentation of the Mind: Earth Projects”, available online at For a more thoroughgoing analysis of Smithson’s “abstract geology”, see Shanmugaratnam, A. (no date) “Glimpsing the Cosmos Through Cracks in Our Chrysalis”, available online at For another perspective on the fissure within object-quality continuity, see Harman, G. (2008) “On the Horror of Phenomenology: Lovecraft and Husserl”: pp355-7, in Mackay, R. (ed.) Collapse IV, Falmouth, Urbanomic: pp333-64.

[4] Deleuze & Guattari (1987) “1227: Treatise on Nomadology—The War Machine”, in A Thousand Plateaus: Capitalism & Schizophrenia [Mille plateaux: Capitalisme et schizophrénie]. Trans. Massumi, B., Minneapolis/London, University of Minnesota Press: pp351-423.

[5] Negarestani: p44. This comment is a reference to Nick Land’s The Thirst for Annihilation: Georges Bataille and Virulent Nihilism.

[6] Meillassoux, Q. (2012) After Finitude: An Essay on the Necessity of Contingency, trans. Brassier, R., London/New York, Bloomsbury Academic: p64.

[7] Negarestani: p49.

[8] Ibid: pp61, 241, 62.

[9] The folly of representational thinking with Cyclonopedia is given careful consideration by Melanie Doherty, in “Non-Oedipal Networks and the Inorganic Unconscious”, in Keller, E., Masciandaro, N., & Thacker, E. (eds.) (2012) Leper Creativity: Cyclonopedia Symposium, New York, punctum books: pp115-29.

[10] For the sake of the example provided below, this is true; however, the authors of Cyclonopedia (an amorphous “hyperstitional” collective of contributors occupying the interstice between the virtual and the actual, or the fictional and the non-fictional, of which Negarestani and the text’s subject Dr. Hamid Parsani are the most easily identifiable) present radical alternatives to the Deleuzo-Guattarian models of war machines elsewhere in the text.

[11] Deleuze, G. and Guattari, F. (1984) Anti-Oedipus: Capitalism & Schizophrenia [L’anti-Oedipe: Capitalisme et Schizophrénie]. Trans. Hurley, R., Seem, M. and Lane, H., London, The Athlone Press Ltd, p1. Cf. Welchman, A., “Machinic Thinking”, in Ansell Pearson, K. (ed.) (1997) Deleuze and Philosophy: The Difference Engineer, London, Routledge: pp211-229.

[12] Negarestani: p61 [my emphasis]. Cf. Marshall, K. (2012) “Cyclonopedia as Novel: (A Meditation on Complicity as Inauthenticity)”, in Leper Creativity: p148.

[13] During one such transmission, the theme of surveillance is granted full, unambiguous immanence, when Raiden is told that it is no exaggeration to assume that “whoever control[s] the NSA facility could move the world.”

[14] O’Toole, R. “Contagium Vivum Philosophia: Schizophrenic Philosophy, Viral Empiricism and Deleuze”, in Deleuze and Philosophy: p175.

[15] Ccru (no date) “Glossary”, available online at Steve Goodman, in his book Sonic Warfare, dates the Ccru journal Digital Hyperstition, in which the glossary appears as its final component, to 1999.

[16] Negarestani: p9.

[17] The date cited in Cyclonopedia for the “tumultuous discussion” over the uncovered Parsani notes which kickstart the text, 11 March 2004 (p9), is, somewhat pleasingly, inconsistent with any visible entries.

[18] Deleuze & Guattari, Anti-Oedipus: p153.

[19] Ibid, A Thousand Plateaus: pp43, 40.

[20] Greenspan, A. (2004) “Hyperstitional Carriers”, Hyperstition, available online at

[21] Land, N. (2005) “Hyperstitional Method I.”, Hyperstition, available online at

[22] Srnicek, N. & Williams, A. (2015) Inventing the Future: Postcapitalism and a World Without Work. London/New York, Verso: p75. Cf. my work “Review: Inventing the Future: Postcapitalism and a World Without Work by Nick Srnicek and Alex Williams”.

[23] Laboria Cuboniks (2015) “Xenofeminism: A Politics for Alienation”: 0x0D. Available online at

[24] Negarestani: pp13-14, 19, 130, 25-8

[25] Srnicek & Williams: p75

[26] Ibid: pp164-5.

[27] Cf. Negarestani: p191.

[28] Laboria Cuboniks: 0x0C.

[29] Wark, M. (2012) “An Inhuman Fiction of Forces”, in Leper Creativity: p41.

[30] Land. “The term ‘eccentric agenda’ is being coined technically here, to cover an immense terrain, namely: every hypothesis, belief, emotion or commitment that can be evacuated from the principles of hyperstitional activity.”